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Let us see also what things he grants to the glory of the Spirit, he who has separated it from fellowship with the Son. For this one, he says, being one and first and only and preeminent over all the works of the Son in substance and natural worth, accomplishing every operation and teaching according to what seems good to the Son, being sent by him and receiving from him and announcing to those who are being taught and leading the way of truth. He says that the Holy Spirit accomplishes every operation and teaching. What operation? Whether that which both the Father and the Son operate, according to the word of the Lord who works until now for human salvation, or some other 213 besides this one? For if it works those things, it certainly has the same power and nature as him, and the foreignness to God has no place in such a one. For just as if something were to operate the things of fire, shining and warming in the same way, it is certainly fire, so if the Spirit does the works of the Father, it is confessed to be of the same nature as him. But if it operates something else besides our salvation and displays its operation for something of the opposite, it will be shown through these things to be of another nature and substance. But indeed, the Word itself testifies 214 that the Spirit gives life in the same way as the Father and the Son.

Therefore, that the Spirit is by no means estranged from the nature of both the Father and the Son is shown through the identity of operations. And we do not contend against the fact that the Spirit accomplishes operation and teaching according to what seems good to the Son; for the communion of nature testifies that there is one will of the Father and of the Son and of the Holy Spirit, so that if the Holy Spirit wills that which seems good to the Son, the communion of will clearly shows the unity of substance. 215 But being sent, he says, by him and receiving from him and announcing to those being taught and leading the way of truth. 216 If he had not said these things beforehand concerning the Spirit, the hearer would certainly have thought that these things were said about one of the teachers among men. For 'to be sent' is the same as 'to be commissioned' and to have nothing from oneself, but to receive from the grace of the one sending and to minister the words to those who are taught and to guide in the truth those who are wandering. For all these things are also characteristic of the present shepherds and teachers: to be sent, to receive, to announce, to teach, to set forth the truth, which things Eunomius grants to the Holy Spirit. But having said before this that he is both one and first and only and preeminent over all, if he had stopped his discourse here, he would have appeared an advocate 217 of the doctrines of the truth. For he is truly one who is inseparably contemplated in the one, and first who is in the first, and only who is in the only. For as the spirit of man which is in him and the man himself is one man, so also the Spirit of God which is in him and God himself would properly be named one God and first and only, being unable to be separated from that in which he is. But now, by adding 'preeminent over all the works of the Son,' he has shown his blasphemous argument to be a murky subversion, granting preferment to him who 'blows where he wills' and 'works all in all' by comparison with the rest of the created things. 218 Let us see also what things he added to these. Sanctifying, he says, the saints. One speaking this also of the Father and of the Son will speak truly; for in whomever the holy one comes to be, he makes them holy, just as the good one also makes them good; and the Father and the Son and the Holy Spirit are holy and good, as has been shown. Initiating, he says, those who approach the mystery. It is well to say this about Apollos, who watered Paul's planting. For the apostle plants through catechesis, but Apollos waters by baptizing, bringing those catechized by Paul to the 219 mystery through the mystical regeneration. Therefore, he brings the Spirit who perfects men through baptism to the same level of honor as Apollos. Distributing, he says, every gift. With this we also agree. For everything, whatever is good, of the holy

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Ἴδωμεν δὲ καὶ οἷα χαρίζεται τῇ δόξῃ τοῦ πνεύματος ὁ τῆς πρὸς τὸν υἱὸν κοινωνίας ἀπομερίσας. εἷς γάρ, φησίν, καὶ οὗτος ὢν καὶ πρῶτος καὶ μόνος καὶ πάντων προύχων τῶν τοῦ υἱοῦ ποιημάτων κατὰ τὴν οὐσίαν καὶ τὴν φυσικὴν ἀξίαν, πᾶσαν ἐν έργειαν καὶ διδασκαλίαν ἐξανύων κατὰ τὸ δο κοῦν τῷ υἱῷ, πεμπόμενος ὑπ' αὐτοῦ καὶ παρ' αὐτοῦ λαμβάνων καὶ ἀναγγέλλων τοῖς παι δευομένοις καὶ τῆς ἀληθείας ἡγούμενος. πᾶ σάν φησιν ἐνέργειαν καὶ διδασκαλίαν ἐξανύειν τὸ πνεῦμα τὸ ἅγιον. ποίαν ἐνέργειαν; πότερον ἐκείνην ἣν καὶ ὁ πατὴρ καὶ ὁ υἱὸς κατὰ τὸν τοῦ κυρίου λόγον ἐνεργεῖ ὁ ἕως ἄρτι ἐργαζόμενος τὴν ἀνθρωπίνην σωτηρίαν ἢ ἄλλην 213 τινὰ παρὰ ταύτην; εἰ μὲν γὰρ ἐκεῖνα ἐργάζεται, τὴν αὐτὴν ἐκείνῳ πάντως δύναμίν τε καὶ φύσιν ἔχει, καὶ τὸ τοῦ θεοῦ ἑτερογενὲς ἐπὶ τοῦ τοιούτου χώραν οὐκ ἔχει. ὡς γὰρ εἴ τι τὰ τοῦ πυρὸς ἐνεργοίη λάμπον τε καὶ θερμαῖνον ὡσαύτως, πῦρ ἐστι πάντως, οὕτως εἰ τὰ τοῦ πατρὸς ἔργα τὸ πνεῦμα ποιεῖ, τῆς αὐτῆς αὐτῷ πάντως φύσεως εἶναι ὁμολογεῖται. εἰ δὲ ἄλλο τι παρὰ τὴν σωτηρίαν ἡμῶν ἐνεργεῖ καὶ εἴς τι τῶν ἐναντίων ἐπιδείκνυται τὴν ἐνέργειαν, ἄλλης φύσεώς τε καὶ οὐσίας διὰ τούτων ἐπιδειχθήσεται. ἀλλὰ μὴν ζωοποιεῖν ὁμοίως πατρί τε καὶ υἱῷ τὸ πνεῦμα αὐτὸς ὁ λόγος δια 214 μαρτύρεται.

Οὐκοῦν τὸ μὴ ἀπεξενῶσθαι πάντως τῆς τε τοῦ πατρὸς καὶ τῆς τοῦ υἱοῦ φύσεως τὸ πνεῦμα διὰ τῆς ταὐτότητος τῶν ἐνεργημάτων παρίσταται. καὶ πρὸς τὸ ἐνέργειαν καὶ διδασκαλίαν ἐξανύειν τὸ πνεῦμα κατὰ τὸ δοκοῦν τῷ υἱῷ οὐ μαχόμεθα· ἓν γὰρ βού λημα εἶναι πατρός τε καὶ υἱοῦ καὶ πνεύματος ἁγίου ἡ τῆς φύσεως κοινωνία διαμαρτύρεται, ὥστε εἰ ἐκεῖνο βούλεται τὸ πνεῦμα τὸ ἅγιον, ὃ δοκεῖ τῷ υἱῷ, ἡ κοινωνία τοῦ θελή ματος σαφῶς παρίστησι τὴν τῆς οὐσίας ἑνότητα. 215 Ἀλλὰ πεμπόμενος, φησίν, παρ' αὐτοῦ καὶ παρ' αὐτοῦ λαμβάνων καὶ ἀναγγέλλων τοῖς παιδευομένοις καὶ τῆς ἀληθείας ἡγούμενος. 216 εἰ μὴ προειρήκει ταῦτα περὶ τοῦ πνεύματος, πάντως ἂν περί τινος τῶν ἐν ἀνθρώποις διδασκάλων ταῦτα λέγεσθαι ὁ ἀκούων ἐνόμισε. ταὐτὸν γάρ ἐστιν τῷ πέμπεσθαι τὸ ἀποστέλλεσθαι καὶ τὸ μηδὲν οἴκοθεν ἔχειν, ἀλλ' ἐκ τῆς χάριτος λαμβάνειν τοῦ ἀποστέλλοντος καὶ διακονεῖν τοῖς διδασκομένοις τὰ ῥήματα καὶ καθηγεῖσθαι τῆς ἀληθείας τοῖς πλανωμένοις. ταῦτα γὰρ πάντα καὶ τῶν νῦν ποιμένων τε καὶ διδασκάλων ἐστί, πέμπεσθαι λαμβάνειν ἀναγγέλλειν διδάσκειν ὑποτίθεσθαι τὴν ἀλήθειαν, ἅπερ χαρίζεται τῷ πνεύματι τῷ ἁγίῳ Εὐνόμιος. Εἰπὼν δὲ πρὸ τούτων ὅτι καὶ εἷς ἐστι καὶ πρῶτος καὶ μόνος καὶ πάντων προύχων, εἰ ἕως τούτου τὸν λόγον ἔστησεν, συνήγορος ἂν 217 τῶν τῆς ἀληθείας ἐφάνη δογμάτων. εἷς γὰρ ὡς ἀληθῶς ἐστιν ὁ ἀχωρίστως ἐν τῷ ἑνὶ θεωρούμενος καὶ πρῶτος ὁ ἐν τῷ πρώτῳ καὶ μόνος ὁ ἐν τῷ μόνῳ. ὡς γὰρ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ καὶ αὐτὸς ὁ ἄνθρωπος εἷς ἐστιν ἄνθρωπος, οὕτως καὶ τὸ πνεῦμα τοῦ θεοῦ τὸ ἐν αὐτῷ καὶ αὐτὸς ὁ θεὸς εἷς ἂν κυρίως ὀνομασθείη θεὸς καὶ πρῶτος καὶ μόνος, χωρισθῆναι ἀπὸ τοῦ ἐν ᾧ ἐστιν οὐ δυνάμενος. νῦν δὲ προσθεὶς τὸ πάντων προύχων τῶν τοῦ υἱοῦ ποιημάτων ἀνατροπὴν θολερὰν τὸν βλάσφημον ἑαυτοῦ λόγον ἀπέδειξε, τῷ ὅπου θέλει πνέοντι καὶ πάντα ἐν πᾶσιν ἐνεργοῦντι τῇ πρὸς τὰ λοιπὰ τῶν ποιημάτων συγκρίσει παρέχων τὰ προτιμότερα. 218 Ἴδωμεν δὲ καὶ ὅσα τούτοις προσέθηκεν. ἁγιάζων, φησίν, τοὺς ἁγίους. τοῦτο καὶ ἐπὶ τοῦ πατρός τε καὶ τοῦ υἱοῦ τις λέγων ἀληθῶς ἐρεῖ· ἐν οἷς γὰρ ἂν γένηται ὁ ἅγιος, ἁγίους ποιεῖ, ὡς καὶ ὁ ἀγαθὸς ἀγαθοὺς ἀπεργά ζεται· ἅγιος δὲ καὶ ἀγαθὸς ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ πνεῦμα τὸ ἅγιον, καθὼς ἀποδέδεικται. μυσταγωγῶν, φησί, τοὺς προσιόντας τῷ μυστηρίῳ. τοῦτο καλῶς ἔχει λέγειν περὶ Ἀπολλῶ τοῦ τὴν φυτείαν Παύλου ποτί ζοντος. φυτεύει μὲν γὰρ διὰ τῆς κατηχήσεως ὁ ἀπόστολος, ποτίζει δὲ βαπτίζων ὁ Ἀπολλὼς διὰ τῆς μυστικῆς ἀναγεν νήσεως προσάγων τοὺς παρὰ Παύλου κατηχουμένους τῷ 219 μυστηρίῳ. οὐκοῦν εἰς τὸ ὁμότιμον ἄγει τῷ Ἀπολλῷ τὸ πνεῦμα τὸ διὰ τοῦ βαπτίσματος τελειοῦν τοὺς ἀνθρώπους. διανέμων, φησί, πᾶσαν δωρεάν. τούτῳ καὶ ἡμεῖς συντιθέμεθα. πᾶν γάρ, ὅτιπέρ ἐστιν ἀγαθόν, τῶν τοῦ ἁγίου